84–92, 162–66, 198–203, 216–23, 227–32; Golitzin (1994) 371–85; Caner (2002) 106–17.
21. As suggested in Plested (2004) 40; contra Fitschen (1998) 238, suggesting the Messalians are radical interpreters of the Ps.-Macarian model.
22. Von Balthasar (1961), trans. Daley (2003) 319. Cf. Plested (2004) 40; also ibid. 109–11 and Golitzin (1994) 379–85 on the theme of the inner liturgy within the Ps.-Macarian corpus.
23. Evagrius Ponticus, To Monks 118–19 [Greßmann 163]. For the same sentiments cf. Evagrius Ponticus, Commentary on Ecclesiastes 13; Letter of Faith 4; On Malign Thoughts [PG 79, 1228C].
24. Pace Clark (1992) 65, talking of the “spiritualized and allegorized” nature of Evagrius’s concept of the eucharist (but mistranslating the Greek, as though autas refers to aretai rather than sarkes). It is nevertheless clear that some contemporaries likewise interpreted the Evagrian position on the sacraments; see ibid. 63–66, 110–11, 116, 156–57; incl. Apophthegmata Patrum (Alphabetical), Daniel 7 [PG 65, 156D–160A].
25. E.g., Konstantinovksy (2009) 8.
26. See, e.g., Evagrius Ponticus, The Gnostic 14; The Monk 100. For the theme of the inner liturgy cf. Evagrius Ponticus, Gnostic Centuries 5.53, 84.
27. See, e.g., Mazza (1989).
28. See above, n. 7.
29. See, e.g., Dekkers (1957) esp. 33–41; Guillaumont (1989) 83f.; Callam (1996) 115.
30. See, e.g., the famous comment of John Chrysostom, Homilies on the Letter to the Hebrews 17.4 [PG 63, 131–32]: ekeinoi gar [en tēi erēmōi] hapax tou eniautou metechousi, pollakis de kai dia duo etōn.
31. For the combination of an emphasis upon episcopal subordination with indifference to the sacramental submission of ascetics see also, e.g., Theodoret’s Religious History, with Canivet (1977) 231f.; also Guillaumont (1989) 88; Urbainczyk (2002) 115–29; Binggeli (2009) 423f.
32. See, e.g., on the Pachomians, Bohairic Life of Pachomius 25; First Greek Life of Pachomius 27; Rules of Saint Pachomius 15; Regulations of Horsiesius 14. On the eucharist in Pachomius’s monasteries see Guillaumont (1989) 86.
33. See Palladius, Lausiac History 26.1, 27.2. See also Taft (2003) 6f., and cf. Lausiac History 59, where separation from communion is presented as a virtue.
34. For the celebration of Evagrius and other Origenist monks within Palladius’s original Lausiac History, and the later attempt to remove or temper it, see Gabriel Bunge’s introduction in Bunge and Vogüé (1994) 20–27.
35. See, e.g., History of the Monks in Egypt 25.2 [Festugière 134].
36. History of the Monks in Egypt 2.8 [Festugière 37].
37. History of the Monks in Egypt 8.56–57 [Festugière 68f.]. Cf. History of the Monks in Egypt 16 (in which the priest Eulogius insists on the purification of thoughts before receiving communion).
38. Cf. Golitzin (1994) 321.
39. On the phenomenon see Sterk (2004); Escolan (1999) 267–311.
40. For this sacramentalization and liturgification of monastic practice in this period (evidenced in a range of texts) see Patrich (1995) 229–53; and for evidence of resistance to the process see, e.g., Escolan (1999) 294–306; Frøyshov (2000).
41. See esp. Cyril of Scythopolis, Life of Euthymius 26–27 [Schwartz 39–45]; with Flusin (1983) 73–76; also Hombergen (2001) 177–206.
42. For the parallels between Justinian’s legislation and the hagiographies of Cyril of Scythopolis I am much indebted to Daniel Neary’s unpublished Oxford undergraduate thesis, “Cyril of Scythopolis and the Image of Justinianic Orthopraxy” (2010). For the same project, but with reference to the Letters of Barsanuphius and John, see Lesieur (2011).
43. Justinian, Novels 133.5 [Schoell and Kroll 673f.]
44. Cyril of Scythopolis, Life of Sabas 73 [Schwartz 178]. For the encounter with Justinian see also Flusin (1983) 206–8; Hombergen (2001) 342 nn. 409, 410. See also the reported encounters with Anastasius and the empress Theodora at Life of Sabas 51f. [Schwartz 141–44], 71 [Schwartz 173f.].
45. See esp. Justinian, Novels 5, 123, and 133, but also 7.11, 22.5, 67.1, 76.1, 79, 131.7. On late-antique legislation on the monastic life see Frazee (1982); also Sterk (2004) 163–77.
46. See, e.g., Justinian, Novels 5.3 [Schoell and Kroll 31f.], 123.36 [Schoell and Kroll 619], 133.1 [Schoell and Kroll 667].
47. Flusin (1983) 137–54. See esp. Cyril’s brief description at Life of Euthymius 41 [Schwartz 61] of the monk Domitian, who “earned a reputation in the coenobium, demonstrated manliness in the laura, and became eminent in the deserts.” For this shift from anchoritic to coenobitic in Palestinian monasticism see also Bitton-Ashkelony and Kofsky (2000); Lesieur (2011) esp. 6–25.
48. Flusin (1983) 182–200.
49. See esp. ibid. 146f.; 153f.; also Hombergen (2001) 338–49, esp. 342f.
50. See Cyril of Scythopolis, Life of Sabas 83–90 [Schwartz 187–200]; cf. also idem, Life of Cyriacus 11–14 [Schwartz 229–31]. For the obscure fifth-century background to the apparent resurgence of Origenism in Palestine, see Perrone (2001) 246–49.
51. For the text see Justinian, Edict against Origenism [Schwartz 213f.]. For analysis see Guillaumont (1962) 140–43; Louth (2003) 1173f. It draws upon Origen’s Peri Archōn; see Hombergen (2001) 23 n. 6.
52. For the text see Fifteen Canons against Origen [Straub 248f.]. Cf. Diekamp (1899) 90–96 (left col.).
53. Fifteen Canons against Origen 2 [Straub 248].
54. See Fifteen Canons against Origen 6–9, 12–13 [Straub 248f.]; for discussion Guillaumont (1962) 147–51. Cf. also Evagrius Scholasticus, Ecclesiastical History 4.38.
55. Guillaumont (1962) 151–59; also idem (1961b). Cf., however, Perczel (2001) 262–65, arguing that the anathemata represent a later elaboration of Evagrius’s position. See also Bunge (1989) 89f.; Louth (2003) 1168.
56. See Justinian, Letter to the Synod on Origen [PG 86, 991A]; cf. Diekamp (1899) 90–97 (right col.). On the precise origins of the anti-Origenist anathemata see also Richard (1970) 243–48; Flusin (1983) 83; Perczel (2001).
57. Barsanuphius and John, Questions and Answers 600–602 [Neyt and Angelis-Noah 812].
58. Barsanuphius and John, Questions and Answers 603 [Neyt and Angelis-Noah 814]. For analysis of these letters see Guillaumont (1962) 124–27; Perrone (2001) 251–55; Hombergen (2001) 222f., 284–86; idem (2004).
59. See Cyril of Scythopolis, Life of Sabas (e.g.) 72 [Schwartz 174–76], 84 [Schwartz 189f.]; with Hombergen (2001) 133–38.
60. See CPG 6813–15. For the identification of the two see, e.g., Richard (1947) 32f.; Evans (1970) 147–85; Hombergen (2001) 147–55.
61. See, e.g., Richard (1947); Evans (1970), (1980); Gray (1979) 90–103. The work of Perczel, e.g., (2000b), we should note, sides with Evans.
62. Daley (1976) esp. 366 (following Guillaumont [1962] 161f.),
